THE EXISTING OF NAQSHBANDI TARIQA AND ITS INFLUENCE ON SOCIO-CULTURAL LIFE OF THE SAKAI PEOPLE IN BENGKALIS REGENCY :

Amrizal, Riki Astafi STAIN Bengkalis Jalan Lembaga – Senggoro Bengkalis, Riau, Indonesia

Abstract This study aims to determine the development of the Naqshbandi Tariqa and its influence on the socio-cultural life of the Sakai people in the Bengkalis Regency. The findings of this study are that the Naqshbandi Tariqa entered and developed among the Sakai Tribe in several different regions, but not at the same time with varying figures of the carrier. If mapped, there are three main lines (networks), namely the first line of the Ibrahim Caliph in 1912 at Bomban Potani in the area of Bathin Solapan. Second, the path of Sheikh Imam Sabar Al-Kholidi in 1925 in Beringin Village, Talang Muandau area. Third, Caliph Mahmud in 1947 in Tasik Serai. The Sakai Tribe can well accept the presence of the Naqshbandi Tariqa in the Onder region of the Mandau district. It is evidenced by the existence of approximately 11 Suluk houses in the Sakai Tribe domicile today. The teachings of the Naqshbandi Tariqa greatly influenced the socio-cultural life of the Sakai Tribe. Most of them have abandoned the bad habits that have been practiced and become devout Muslims. Islamic values are very thick, coloring their social system, those concerning the method of marriage and family life, social relations, political and government leadership, customs and traditions, and the economy.

CONCLUSION The study revealed that Naqshbandi tariqa entered and developed among the Sakai tribe community through three periods: first, around 1912 brought by Caliph Ibrahim, the second around 1925 developed by Shaykh Imam Sabar Al-Kholidi and the third around 1947 developed by Caliph Mahmud. The development of Naqshbandi tariqa has shown a significant progression. The increasing number of followers of the tariqa and the establishment of several Suluk houses in the four districts, Mandau, Batin Solapan, Pinggir, and Talang Muandau, proves it. However, its development has stagnated and even declined recently. It is due to the absence of a significant increase in the number of followers. Moreover, many suluk houses are no longer functioning due to the emptiness of the tariqa leadership (murshid teacher or deputy). Only little suluk houses are still working and predominantly by older people. The teachings of Naqshabandiah tariqa has a positive impact on the social life of the Sakai people. They can abandon their followers' bad habits. They are increasingly obedient in carrying out the commands of the Islamic religion. Islamic teachings have always been the primary reference for them in their daily lives. Islamic values are very thick, coloring their social systems related to the marriage system and family life, social relations, political and government leadership, customs and traditions, and the economy.

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